One rather annoying thing I see on Social Media is the number of people who make political posts on Facebook praising how enlightened they are, while looking with contempt on those they disagree with. As always, this is not limited to any one party or political slant. It’s not surprising in an election year, but I do wonder why so many Catholics feel that the obligation to love one’s neighbor gets suspended from the beginning of the primary season in January through Election Day in November.
Political parties, politicians and voters are all sinners, and none of them can claim to be God’s party. But the problem I see is many people are comparing themselves or their political affiliations with those they disagree with—always in their favor—and viewing themselves as living righteously. If they stay in a party, they see the party as angelic. if they abandon that party, they see it as demonic and they portray themselves as martyrs for the truth…even though the only suffering they normally experience is from people rolling their eyes and questioning the prudence of that choice.
In other words, what we’re seeing is Catholics infected by pride. They label their opinions as the only possible Catholic option and name those who disagree as deceived fools or willing dupes. The problem is, other Catholics who reach a different opinion are looking at them in the same way. On account of political partisanship, we divide the Body of Christ.
I’m sure every person who is guilty will say, “Wait a minute! Look at what that party stands for! No good Catholic can vote that way!” Yes, that’s often true. From a Catholic perspective, the Democrats routinely fail at moral obligations, the Republicans routinely fail at social justice obligations and third parties tend to either have the same failings as the major parties they emulate or have ugly positions which are only unknown because the parties are so obscure. In other words, no Catholic can claim moral superiority on the grounds of their party affiliation (or lack thereof). Every political party and every politician falls short in the eyes of God and His Church.
So, does this mean we should throw up our hands and not vote at all? No. Voting is a duty we must take seriously. As Catholics, we promote good and oppose evil in whatever way is possible. That not only means voting in such a way where either we promote the greater good or (more often) try to block the greater, but it also means we challenge the parties between elections and hold the politicians accountable to do what is right. Archbishop Chaput considers the problem of belonging to a party which is pro-abortion, but I believe his point applies to every evil that a party embraces:
My friends often ask me if Catholics in genuinely good conscience can vote for “pro-choice” candidates. The answer is: I couldn’t. Supporting a “right” to choose abortion simply masks and evades what abortion really is: the deliberate killing of innocent life. I know of nothing that can morally offset that kind of evil.
But I do know sincere Catholics who reason differently, who are deeply troubled by war and other serious injustices in our country, and they act in good conscience. I respect them. I don’t agree with their calculus. What distinguishes such voters, though, is that they put real effort into struggling with the abortion issue. They don’t reflexively vote for the candidate of “their” party. They don’t accept abortion as a closed matter. They refuse to stop pushing to change the direction of their party on the abortion issue. They won’t be quiet. They keep fighting for a more humane party platform— one that would vow to protect the unborn child. Their decision to vote for a “pro-choice” candidate is genuinely painful and never easy for them.
One of the pillars of Catholic thought is this: Don’t deliberately kill the innocent, and don’t collude in allowing it. We sin if we support candidates because they support a false “right” to abortion. We sin if we support “pro-choice” candidates without a truly proportionate reason for doing so— that is, a reason grave enough to outweigh our obligation to end the killing of the unborn.
And what would such a “proportionate” reason look like? It would be a reason we could, with an honest heart, expect the unborn victims of abortion to accept when we meet them and need to explain our actions— as we someday will.
Chaput, Charles J. (2008-08-12). Render Unto Caesar: Serving the Nation by Living our Catholic Beliefs in Political Life (pp. 229-230). The Crown Publishing Group. Kindle Edition.
When the party goes wrong on abortion, then we challenge the party on abortion. Obviously the right to life is key and we can never sacrifice this for other concerns. St. John Paul II warned that without the right to life, concern for other issues are false and illusory (Christifideles Laici #38). That’s common sense. No human beings, no human rights. But since we’re supposed to be the light of the world and salt of the earth, we don’t stop once we satisfy one concern. When the party goes wrong on immigration, we challenge the party on immigration. Whatever party platform goes against Church teaching, we challenge the party. We keep working on reforming that party wherever it goes wrong.
We Catholics must stop playing the political Pharisee. We’re not superior to the good faith Catholic (that is, one who obeys the Church and does not support what the Church calls evil) who reaches a different conclusion than ours. Instead, each of us need to look at our political preferences in light of our religious belief and see if we have chosen pride (“I can’t be wrong”) over recognizing our flaws. Then, after making this scrutiny, we must work on bringing the party we choose into following what God commands.
After all, in the parable of the Pharisee and the Tax Collector, the repentant Tax Collector was justified, not the proud Pharisee. If we’re not careful, we might find that the justified person winds up being the repentant one affiliated with the party we despise—not us.